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| {{Zoroastrianism}} | {{Zoroastrianism}} | ||
| '''Saoshyant''' ({{lang-ae|Saoš́iiaṇt̰}} |
'''Saoshyant''' ({{lang-ae|Saoš́iiaṇt̰}}) is the ] expression that literally means "one who brings benefit", and which is used in several different ways in ] scripture and tradition. In particular, the expression is the proper name of ''the'' Saoshyant, an eschatological saviour figure who bring about '']'', the final renovation of the world in which evil is finally destroyed. The term was contracted to 'Soshans' in Zoroastrian tradition, and came to apply to three saviour figures that progressively bring about the final renovation. | ||
| ==In scripture== | ==In scripture== | ||
| In the ], the most sacred hymns of Zoroastrianism, believed to have been composed by ] himself, the term is used to refer to the prophet's own mission and to his community of followers, who "bring benefit" to humanity. |
In the ], the most sacred hymns of Zoroastrianism, believed to have been composed by ] himself, the term is used as a common noun to refer to the prophet's own mission and to his community of followers, who "bring benefit" to humanity. The common noun also appears in the Younger Avesta (e.g. ''Yasna'' 61.5<!--Boyce 235-->), where it generically denotes religious leaders, including Zoroaster (e.g. ''Yasna'' 46.3)<ref name="Boyce_1975_234">{{harvnb|Boyce|1975|p=234}}.</ref> Another common noun '']'' "member of community" is an epithet of these ''saoshyant''s. In contrast, the standing epithet of the saviour figure(s) is ''astvat-''ә''r''ә''ta'' "embodying righteousness,"<ref name="Boyce_1975_282">{{harvnb|Boyce|1975|p=282}}.</ref> which has ''arta/]'' "Truth" as an element of the name.<ref name="Dhalla_1938_165">{{harvnb|Dhalla|1938|p=165}}.</ref> These saviours are those who follow Ahura Mazda's teaching "with acts inspired by asha" (''Yasna'' 48.12). | ||
| ⚫ | 'Saoshyant' first appears as a proper name in the Younger Avesta,<ref name="Dhalla_1938_108">{{harvnb|Dhalla|1938|p=108}}.</ref> explicitly so in ''Yasht'' 13.129 where it is used in the singular and where Astvat-ereta develops into an alternate name of the Saoshyant. The singular also appears in ''Yasna'' 59.1 where ] is said to be Saoshyant's weapon in overcoming resistance. A plural form appears for instance in ''Yasht'' 17.1 where ]—the divinity of "recompense"—is described to give the Saoshyants the power of "making wonderful" ('']'').<!-- 'frašō.kərəti' as "making wonderful" is now standard (cf Boyce 231, and n17). Older texts have a different translation, "making reborn" or some such.--><!--Well Boyce is not everyone, so it seems a little early to speak of a "standard". Skjærvø in his paedagogical "Introduction to Zoroastrianism" (on http://www.fas.harvard.edu/~iranian/Zoroastrianism/) says the term is "commonly rendered" as "Renovation", can be translated etymologically as "juicy-making", and he himself chooses to use "perfectioning".--> | ||
| The common noun, which also appears in the Younger Avesta (e.g. ''Yasna'' 61.5<!--Boyce 235-->), is also used as a generic to denote religious leaders and another common noun '']'' "member of community" is an epithet of these ''saoshyant''s. In contrast, the standing epithet of the saviour figure(s) is ''astvat-''ә''r''ә''ta'' "embodying righteousness,"<ref name="Boyce_1975_282">{{harvnb|Boyce|1975|p=282}}.</ref> which has ''arta/]'' "Truth" as an element of the name.<ref name="Dhalla_1938_165">{{harvnb|Dhalla|1938|p=165}}.</ref> These saviours are those who follow Ahura Mazda's teaching "with acts inspired by asha" (''Yasna'' 48.12). | |||
| ⚫ | Saoshyant appears as a proper name in the Younger Avesta,<ref name="Dhalla_1938_108">{{harvnb|Dhalla|1938|p=108}}.</ref> explicitly so in ''Yasht'' 13.129 where it is used in the singular and where Astvat-ereta |
||
| The role of the Saoshyant, or Astvat-ereta, as a future saviour of the world is briefly described in Yasht 19.88-96, where it is stated that he will achieve the Frashokereti, that he will make the world perfect and immortal, and evil and ] will disappear. He is identified as the son of Vîspa.taurwairî and it is stated that he will come forth from Lake Kansaoya/Kansava and will carry the same weapon ] that a number of Iranian epic heroes and kings have used in the past against various demonic foes. ], ] and other similar entities will be his companions and together, they will vanquish the evil creations of ]. | The role of the Saoshyant, or Astvat-ereta, as a future saviour of the world is briefly described in Yasht 19.88-96, where it is stated that he will achieve the Frashokereti, that he will make the world perfect and immortal, and evil and ] will disappear. He is identified as the son of Vîspa.taurwairî and it is stated that he will come forth from Lake Kansaoya/Kansava and will carry the same weapon ] that a number of Iranian epic heroes and kings have used in the past against various demonic foes. ], ] and other similar entities will be his companions and together, they will vanquish the evil creations of ]. | ||
| ==In tradition== | |||
| Already alluded to in scripture (e.g. ''Yasht'' 19.88-96, see above), but only properly developed in the 9th–12th century texts, is the role of the Saoshyant during the final renovation. In these ] texts, the name is |
Already alluded to in scripture (e.g. ''Yasht'' 19.88-96, see above), but only properly developed in the 9th–12th century texts, is the role of the Saoshyant during the final renovation. In these ] texts, the name is contracted to 'Soshans' or similar ('Sōshans' in living Zoroastrianism). | ||
| Those medieval works of Zoroastrian tradition envision three future saviours, each of them a 'Soshans'/Saoshyant, with one for the end of each thousand-year period that comprise the last 3,000 years of the world (these three millennia follow the 'millennium of Zoroaster'). According to the tradition (found e.g. in the '']''), the first Saoshyant will be named (H)Ushedar, the second (H)Ushedarmah and the third will again be ''the'' Saoshyant, who will lead humanity in the final battle against evil. The medieval works also transmit a tradition in which the three future saviours are mythologised as born of maidens, conceived while their mothers bathed in a lake that miraculously preserved the seed of the prophet Zoroaster himself. | |||
| Zoroastrian tradition envisions three future saviors, one for the end of each epoch called "millennium". The first Saoshyant called ''Ushedar'' would be born 30 years before the end of Zarathushtras ''millennium'' which lasts for 1000 years. The second Saoshyant ''Ushedarmah'' would be born 30 years before the end of ''Ushedar's'' epoch which lasts for 500 years. The third Saoshyant ''Soshans'' would be born 30 years before the end of ''Ushedarmah's'' epoch. ''Soshan's'' epoch will last for 57 years.<ref>"Die Entzeitvorstelungen der Zoroastrier in iranischen Quellen" by Shahrokh Raei, Harrassowitz Verlag, 2010</ref> | |||
| This clarifies that the dates given with the millenniums are not to be literally or historically interpretated, that is why the precise calculation of the appearances of the messianic Saoshyants (after Zarathushtra) is not historically possible.<ref>"Die Entzeitvorstelungen der Zoroastrier in iranischen Quellen" by Shahrokh Raei, Harrassowitz Verlag, 2010</ref> | |||
| All three will be born of virgin maidens, conceived while their mothers bathed in a lake that miraculously preserved the seed of the prophet Zoroaster himself.<ref>"Die Entzeitvorstelungen der Zoroastrier in iranischen Quellen" by Shahrokh Raei, Harrassowitz Verlag, 2010</ref> | |||
| The story of the Saoshyant's conception and early life are described in '']'' 7.10.15ff as follows: Thirty years before the decisive final battle<!-- 7.10.15-->, a maiden named Eredat-fedhri ("Victorious Helper") and whose nickname is "Body-maker"<!--.15--> will enter a lake (in Yasht 19.92, this is "Lake Kansava"). Sitting in the water, the girl, who has "not associated with men"<!--.18--> will receive "victorious knowledge."<!--actually ''Yasht'' 19.92--> Her son, when born, will not know nourishment from his mother, his body will be sun-like, and the "royal glory" of the ] will be with him. Then, for the next 57 years he will subsist on only vegetables (17 years), then only water (30 years) and then for the final 10 years only on "spiritual food." | The story of the Saoshyant's conception and early life are described in '']'' 7.10.15ff as follows: Thirty years before the decisive final battle<!-- 7.10.15-->, a maiden named Eredat-fedhri ("Victorious Helper") and whose nickname is "Body-maker"<!--.15--> will enter a lake (in Yasht 19.92, this is "Lake Kansava"). Sitting in the water, the girl, who has "not associated with men"<!--.18--> will receive "victorious knowledge."<!--actually ''Yasht'' 19.92--> Her son, when born, will not know nourishment from his mother, his body will be sun-like, and the "royal glory" of the ] will be with him. Then, for the next 57 years he will subsist on only vegetables (17 years), then only water (30 years) and then for the final 10 years only on "spiritual food." | ||
| ⚫ | The events of the final renovation are described in the '']'' (30.1ff): In the final battle with evil, the ]s ] and ] will "melt the metal in the hills and mountains, and it will be upon the earth like a river" (''Bundahishn'' 34.18) but the righteous (i.e. the '']'') will not be harmed. Eventually, ] will triumph, and his agent Saoshyant will resurrect the dead, whose bodies will be restored to eternal perfection, and whose souls will be cleansed and reunited with God. Time will then end, and ''asha'' and immortality will thereafter be everlasting. | ||
| The events of the final renovation are described in the '']'' (30.1ff): | |||
| In the final battle with evil, the ]s ] and ] will "melt the metal in the hills and mountains, and it will be upon the earth like a river" ('']'' 34.18) but the righteous (]) will not be harmed. | |||
| ⚫ | Eventually, ] will triumph, and his agent Saoshyant will resurrect the dead, whose bodies will be restored to eternal perfection, and whose souls will be cleansed and reunited with God. Time will then end, and ''asha'' and immortality will thereafter be everlasting. | ||
| ==Relation with Christianity== | |||
| The story of Jesus' is very impressive to that of the Saoshyants. | |||
| * Each Saoshyant would be born by a virgin maiden. | |||
| * At the age of 30 they will talk with Mazda Ahura and start their mission | |||
| * Astronomical phenomena like: A star will fall from heaven and sun eclipse etc. would happen at the time of the birth.<ref>"Die Entzeitvorstelungen der Zoroastrier in iranischen Quellen" by Shahrokh Raei, Harrassowitz Verlag, 2010</ref> | |||
| ==In the Bahá'í Faith== | ==In the Bahá'í Faith== | ||
| {{main|Bahá'í Faith and Zoroastrianism}} | {{main|Bahá'í Faith and Zoroastrianism}} | ||
| Bahá'í tradition considers the prophecies of the Saoshyant (Bahá'i 'Soshyosh') to have been fulfilled in the person of ],{{sfn|Kazemi|2013|p=104}}{{sfn|Khianra|Stiles|2000|p=368}} while the other two Soshans of Zoroastrian tradition are interpreted as referring to ] and the ] respectively.{{sfn|Khianra|Stiles|2000|p=368}} | |||
| Bahá'ís believe that the prophecies about the Saoshyant and 'Sháh Bahrám have been fulfilled in the person of ].<ref>{{Cite book |last = Kazemi |first = Farshid |year = 2013 |title = Irfan Colloquia |volume = 14 |contribution = Celestial Fire: Bahá'u'lláh as the Messianic Theophany of the Divine Fire in Zoroastrianism |publisher = Irfan Colloquia |location = Wilmette, IL |isbn = 978-3942426183 |pages = 45-123 |chapterurl = http://bahai-library.com/kazemi_celestial_fire |ref = harv }}</ref><ref name="smith-zoroastrianism">{{cite encyclopedia |last= Smith |first= Peter |encyclopedia= A concise encyclopedia of the Bahá'í Faith |title= Zoroastrianism |year= 2000 |publisher=Oneworld Publications |location= Oxford |isbn= 1-85168-184-1 |pages= 369 |url= https://books.google.com/books?id=pYfrAQAAQBAJ}}</ref> The prophecy from the ] "It is said that the sun will stand in the midst of the sky in the time of Oshedar Bami for 10 days and in the time of Oshedar Mah for 20 days and in the time of Soshyosh]] for 30 days" is interpreted as referring to ], the ] and Bahá'u'lláh respectively.<ref name="buck-1998">{{citation|last=Buck|first=Christopher|title=Bahá'u'lláh as Zoroastrian saviour|year=1998|journal=Baha'i Studies Review|volume=8|url=http://christopherbuck.com/Buck_PDFs/Buck_Zoroastrian_1998.pdf}} | |||
| </ref> | |||
| ==See also== | |||
| * ] | |||
| * ] | |||
| * ] | |||
| ==References== | ==References== | ||
| ;Citations | |||
| {{reflist}} | {{reflist|3}} | ||
| ;Bibliography | |||
| {{refbegin}} | {{refbegin}} | ||
| *{{citation|last=Boyce|first=Mary|authorlink=Mary Boyce|title=A History of Zoroastrianism, Vol. I|year=1975|publisher=Brill|location=Leiden |
*{{citation|last=Boyce|first=Mary|authorlink=Mary Boyce|title=A History of Zoroastrianism, Vol. I|year=1975|publisher=Brill|location=Leiden|isbn=90-04-04319-5}}. | ||
| *{{citation|last=Dhalla|first=Maneckji Nusservanji |
*{{citation|last=Dhalla|first=Maneckji Nusservanji|publisher=OUP|location=New York|year=1938|title=History of Zoroastrianism}}. | ||
| *{{citation|last=Kazemi |first = Farshid |year = 2013|title = Celestial Fire: Bahá'u'lláh as the Messianic Theophany of the Divine Fire in Zoroastrianism |journal=Irfan Colloquia |volume = 14 |pages = 45-123}}. | |||
| *{{citation|last=Khianra|first=Dipchand|last2=Stiles|first2=Susan Manek|editor-last=Smith|editor-first=Peter|chapter=Zoroastrianism|title=A concise encyclopedia of the Bahá'í Faith|year= 2000 |publisher=Oneworld Publications|location=London|isbn=1-85168-184-1|pages=368{{ndash}}369}}. | |||
| *{{citation|last=Malandra|first=William|year=2013|chapter=Saošyant|title=Encyclopaedia Iranica|series=online ed.|location=New York|publisher=iranica.com|chapter-url=http://www.iranicaonline.org/articles/saosyant}}. | |||
| {{refend}} | {{refend}} | ||
| * {{Cite web|url=http://www.iranicaonline.org/articles/saosyant|title=SAOŠYANT|last=Malandra|first=William|date=2013-05-24|website=Encyclopaedia Iranica|access-date=2015-09-09}} | |||
| ] | ] | ||
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Saoshyant (Template:Lang-ae) is the Avestan language expression that literally means "one who brings benefit", and which is used in several different ways in Zoroastrian scripture and tradition. In particular, the expression is the proper name of the Saoshyant, an eschatological saviour figure who bring about Frashokereti, the final renovation of the world in which evil is finally destroyed. The term was contracted to 'Soshans' in Zoroastrian tradition, and came to apply to three saviour figures that progressively bring about the final renovation.
In scripture
In the Gathas, the most sacred hymns of Zoroastrianism, believed to have been composed by Zoroaster himself, the term is used as a common noun to refer to the prophet's own mission and to his community of followers, who "bring benefit" to humanity. The common noun also appears in the Younger Avesta (e.g. Yasna 61.5), where it generically denotes religious leaders, including Zoroaster (e.g. Yasna 46.3) Another common noun airyaman "member of community" is an epithet of these saoshyants. In contrast, the standing epithet of the saviour figure(s) is astvat-әrәta "embodying righteousness," which has arta/asha "Truth" as an element of the name. These saviours are those who follow Ahura Mazda's teaching "with acts inspired by asha" (Yasna 48.12).
'Saoshyant' first appears as a proper name in the Younger Avesta, explicitly so in Yasht 13.129 where it is used in the singular and where Astvat-ereta develops into an alternate name of the Saoshyant. The singular also appears in Yasna 59.1 where Verethragna is said to be Saoshyant's weapon in overcoming resistance. A plural form appears for instance in Yasht 17.1 where Ashi—the divinity of "recompense"—is described to give the Saoshyants the power of "making wonderful" (frasho.kereti).
The role of the Saoshyant, or Astvat-ereta, as a future saviour of the world is briefly described in Yasht 19.88-96, where it is stated that he will achieve the Frashokereti, that he will make the world perfect and immortal, and evil and Druj will disappear. He is identified as the son of Vîspa.taurwairî and it is stated that he will come forth from Lake Kansaoya/Kansava and will carry the same weapon Verethragna that a number of Iranian epic heroes and kings have used in the past against various demonic foes. Haurvatat, Ameretat and other similar entities will be his companions and together, they will vanquish the evil creations of Angra Mainyu.
In tradition
Already alluded to in scripture (e.g. Yasht 19.88-96, see above), but only properly developed in the 9th–12th century texts, is the role of the Saoshyant during the final renovation. In these Middle Persian texts, the name is contracted to 'Soshans' or similar ('Sōshans' in living Zoroastrianism).
Those medieval works of Zoroastrian tradition envision three future saviours, each of them a 'Soshans'/Saoshyant, with one for the end of each thousand-year period that comprise the last 3,000 years of the world (these three millennia follow the 'millennium of Zoroaster'). According to the tradition (found e.g. in the Jamasp Namag), the first Saoshyant will be named (H)Ushedar, the second (H)Ushedarmah and the third will again be the Saoshyant, who will lead humanity in the final battle against evil. The medieval works also transmit a tradition in which the three future saviours are mythologised as born of maidens, conceived while their mothers bathed in a lake that miraculously preserved the seed of the prophet Zoroaster himself.
The story of the Saoshyant's conception and early life are described in Denkard 7.10.15ff as follows: Thirty years before the decisive final battle, a maiden named Eredat-fedhri ("Victorious Helper") and whose nickname is "Body-maker" will enter a lake (in Yasht 19.92, this is "Lake Kansava"). Sitting in the water, the girl, who has "not associated with men" will receive "victorious knowledge." Her son, when born, will not know nourishment from his mother, his body will be sun-like, and the "royal glory" of the Khvarenah will be with him. Then, for the next 57 years he will subsist on only vegetables (17 years), then only water (30 years) and then for the final 10 years only on "spiritual food."
The events of the final renovation are described in the Bundahishn (30.1ff): In the final battle with evil, the yazatas Airyaman and Atar will "melt the metal in the hills and mountains, and it will be upon the earth like a river" (Bundahishn 34.18) but the righteous (i.e. the ashavan) will not be harmed. Eventually, Ahura Mazda will triumph, and his agent Saoshyant will resurrect the dead, whose bodies will be restored to eternal perfection, and whose souls will be cleansed and reunited with God. Time will then end, and asha and immortality will thereafter be everlasting.
In the Bahá'í Faith
Main article: Bahá'í Faith and ZoroastrianismBahá'í tradition considers the prophecies of the Saoshyant (Bahá'i 'Soshyosh') to have been fulfilled in the person of Bahá'u'lláh, while the other two Soshans of Zoroastrian tradition are interpreted as referring to Muhammad and the Báb respectively.
References
- Citations
- Boyce 1975, p. 234.
- Boyce 1975, p. 282.
- Dhalla 1938, p. 165.
- Dhalla 1938, p. 108.
- Kazemi 2013, p. 104.
- ^ Khianra & Stiles 2000, p. 368.
- Bibliography
- Boyce, Mary (1975), A History of Zoroastrianism, Vol. I, Leiden: Brill, ISBN 90-04-04319-5.
- Dhalla, Maneckji Nusservanji (1938), History of Zoroastrianism, New York: OUP.
- Kazemi, Farshid (2013), "Celestial Fire: Bahá'u'lláh as the Messianic Theophany of the Divine Fire in Zoroastrianism", Irfan Colloquia, 14: 45–123.
- Khianra, Dipchand; Stiles, Susan Manek (2000), "Zoroastrianism", in Smith, Peter (ed.), A concise encyclopedia of the Bahá'í Faith, London: Oneworld Publications, pp. 368–369, ISBN 1-85168-184-1.
- Malandra, William (2013), "Saošyant", Encyclopaedia Iranica, online ed., New York: iranica.com.